Psalms 51:5 — Word Study
WLCהֵן־ בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃
BSAforkîy transgressionpeshaʻ Iʼănîy to knowyâdaʻ sinchaṭṭâʼâh beforeneged continuallytâmîyd
| Greek | English | Parsing |
|---|---|---|
| הֵן־ | here! | Particle |
| בְּעָו֥וֹן | in iniquity | Preposition, noun common masculine singular absolute |
| חוֹלָ֑לְתִּי | I was brought forth | Verb, Pual, perfect first person common singular |
| וּ֝בְחֵ֗טְא | and in sin | Conjunction, preposition, noun common masculine singular absolute |
| יֶֽחֱמַ֥תְנִי | she conceived me | Verb piel perfect third person feminine singular, suffix |
| אִמִּֽי׃ | mother my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely I was brought forth in iniquity; I was sinful when my mother conceived me. |
| KJV | Behold, I was shapen in iniquity; and in sin did my mother conceive me. |
| ASV | Behold, I was brought forth in iniquity; And in sin did my mother conceive me. |
| YLT | Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me. |
| WEB | Behold, I was born in iniquity. My mother conceived me in sin. |
| BBE | Truly, I was formed in evil, and in sin did my mother give me birth. |
The translations agree on the essence of the verse, reflecting David's acknowledgment of his sinful nature from conception.
The sentence is structured with a main clause followed by a conjunction leading into a subordinate clause, emphasizing the continuity of sin from birth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲנִי
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 51:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Penitential Reflectiongenerated
Psalm 51:5 presents a confession of sin, where David acknowledges that he was born into iniquity and sinful from the moment of conception. This verse is part of a larger plea for mercy and cleansing, emphasizing the need for divine forgiveness and transformation, as seen throughout the psalm. David's recognition of his sinful nature lays the groundwork for his appeal to God for restoration and purity, highlighting the depth of human depravity and the necessity of God's grace.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 58:3 | The wicked are estranged from the womb; the liars go astray from birth. |
| 2 | Genesis 5:3 | When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth. |
| 3 | Genesis 8:21 | When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done. |
| 4 | Job 14:4 | Who can bring out clean from unclean? No one! |
| 5 | Job 15:14–16 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָוֹן, avongenerated
The word עָוֹן (avon) conveys the idea of iniquity or moral evil. It encompasses not only the act of sin but also the guilt and consequences that follow. This term is rooted in the understanding that sin is a fundamental aspect of human nature, as David expresses in this verse.
In this context, עָוֹן emphasizes the inherent guilt associated with being born into a sinful world. David's use of the term underscores his belief that sin is not merely an action but a condition that affects all of humanity from birth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essence of the verse, all conveying the idea that David acknowledges his sinful nature from conception.
Sentence Structuregenerated
The verse contains two main clauses connected by a conjunction: the first clause states David's birth in iniquity, while the second describes his sinful state at conception. The structure emphasizes the continuity of sin from the very beginning of life.
The finite verb חוֹלָ֑לְתִּי (cho.Lal.ti) governs the first clause, indicating David's acknowledgment of his condition, while the second clause further elaborates on the nature of his sinfulness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word עָוֹן is rendered as μου (mou), which means 'my'. This choice reflects a personal acknowledgment of sin, emphasizing the intimate connection between the speaker and his sinful nature.
The translation choice indicates a focus on individual responsibility and the personal nature of sin, aligning with the overall theme of penitence in this psalm.
In plain words — the whole versegenerated
Psalm 51:5 reveals David's confession of sin, stating that he was born into iniquity and was sinful from the moment his mother conceived him. This verse highlights the belief that sin is a fundamental aspect of human nature, emphasizing the need for God's mercy and forgiveness.
Frequently Asked Questionsgenerated
David acknowledges that he was born into a state of sinfulness, indicating that sin is part of human nature from the very beginning.
This verse underscores the necessity of recognizing one's sinful nature as a precursor to seeking forgiveness and restoration from God.
David's statement reflects the idea of original sin, suggesting that all humans inherit a sinful nature from birth.
Psalm 51 conveys a deep sense of remorse and a plea for God's mercy, highlighting the importance of confession and the desire for spiritual renewal.
Reflection Questionsgenerated
- In what ways can I acknowledge my own shortcomings and seek forgiveness?
- How does understanding the concept of inherent sinfulness affect my view of others?
- What steps can I take to cultivate a heart of repentance and humility?
- How can I rely on God's grace to overcome my sinful nature?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of sin and human morality, providing insights into its theological implications.
Celsus has not explained how error accompanies the "becoming," or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours and to pass judgment on them.Early Church Fathers on Psalms 51 →
After this white robes were given to you as a sign that you were putting off the covering of sins and putting on the chaste veil of innocence, of which the prophet said, “Purge me with hyssop, and I shall be cleansed;Early Church Fathers on Psalms 51 →
But we, according to the epistle of James, “all stumble in many things,” and “no one is pure from sin, no not if his life is but a day long.” For who will boast “that he has a clean heart? or who will be sure that he is pure from sin?” And…Early Church Fathers on Psalms 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 51:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I was shapen in iniquity,.... This cannot be understood of any personal iniquity of his immediate parents; since this respects his wonderful formation in the womb, in which both he and they
Read John Gill on Psalms 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I was shapen in iniquity; and in sin did my mother conceive me. Behold, I was shapen - Hebrew chowlaalªtiy (H2342); literally, brought forth amidst labour pains. In iniquity.
Read Robert Jamieson on Psalms 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse is both by Jewish and Christian, by ancient and later, interpreters, generally and most truly understood of original sin; which he here mentions as an aggravation of his crime: and the sense of the place is this, Nor is this the only sin which I have reason to acknowledge and bewail before thee; for this filthy stream leads me to a corrupt fountain; and upon a serious review of my heart and life I find that I am guilty of innumerable other sins, and that this heinous crime, though drawn forth by external temptations, yet was indeed the proper fruit of my own filthy and vile nature, which, without the restraints of thy providence or grace, ever was, and still is like to be…
Read Matthew Poole on Psalms 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.Ver. 5. Behold, I was shapen in iniquity] This he allegeth, viz. his original depravity, not as an excuse, but as an aggravation of his actual abominations, which he saith were committed out of the vile viciousness of his nature. See Psalms 58:3-4, . The Masorites here observe, that the word rendered iniquity is full, written with a double å, Vau, to signify the fulness of his sin; whole evil being in every man by nature, and whole evil in man; which, when the saints confess, they are full in the mouth, as I may so say; they begin with the root of sin (not at the fingers’ ends, as Adonibezek did), stabbing…
Read John Trapp on Psalms 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Behold, I was shapen . . .—Better, Behold, I was born in iniquity.The later rabbis, combining this verse with the mystery hanging over the origin and name of David’s mother, represent him as born in adultery. (See Stanley, Jewish Church, chap. ii., p. 46, Note.) The word rendered conceived is certainly one generally used of animal desire. (The marginal warm me is erroneous.) But the verse is only a statement of the truth of experience so constantly affirmed in Scripture of hereditary corruption and the innate proneness to sin in every child of man. The argument for a personal origin to the psalm from this verse seems strong; but in Psalms 129:1, and frequently, the community is…
Read Charles John Ellicott on Psalms 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Behold, I was shapen in iniquity] A genuine penitent will hide nothing of his state; he sees and bewails, not only the acts of sin which he has committed, but the disposition that led to those acts. He deplores, not only the transgression, but the carnal mind, which is enmity against God. The light that shines into his soul shows him the very source whence transgression proceeds; he sees his fallen nature, as well as his sinful life; he asks pardon for his transgressions, and he asks washing and cleansing for his inward defilement. Notwithstanding all that Grotius and others have said to the contrary, I believe David to speak here of what is commonly called original sin; the…
Read AdamClarke on Psalms 51 →CambridgeThe Cambridge Bible for Schools and Colleges5–8. He has inherited a sinful nature; and yet, so he is confident, God can and will make it conform to His desire. The emphatic ‘Behold!’ marks the beginning of a new stanza.
Read Cambridge on Psalms 51 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, I was shapen in iniquity - The object of this important verse is to express the deep sense which David had of his depravity.
Read Albert Barnes on Psalms 51 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Surely I was brought forth in iniquity; I was sinful when my mother conceived me.
Behold, I was born in iniquity. My mother conceived me in sin.
Surely I was brought forth in iniquity; I was sinful when my mother conceived me.
Look, I was guilty of sin from birth, a sinner the moment my mother conceived me.
Tyndale line
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Behold, I was brought forth in iniquity; And in sin did my mother conceive me.
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Beholde, I was borne in iniquitie, and in sinne hath my mother conceiued me.
Strictly literal
Behold, in iniquity was I brought forth, and in sin did my mother conceive me.
Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me.
Behold, I have been brought forth in iniquity, || And my mother conceives me in sin.
(51:7) Behold, in iniquity was I brought forth; and in sin did my mother conceive me.
See, I was born in iniquity; as soon as my mother conceived me, I was in sin.
From the Latin
Thou hast loved malice more than goodness: and iniquity rather than to speak righteousness.
Simplified
It's true that I was born guilty—sinful from the time my mother conceived me.
Truly, I was formed in evil, and in sin did my mother give me birth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely in this verse, with all six words matched. The Dead Sea Scrolls show some differences: one scroll has a word on the leather that is partly restored, while another contains four words of the verse, indicating some textual variations but not altering the core message.
הֵן־ בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כי] [פשע׳י] [אני] אדע [וחטאת׳י] נגד׳י [תמיד]
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
כי פשע׳י אני אדע
4 words of the verse are on this fragment. The rest of the verse is not on it.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 51:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
HTj — ParticleHTj
her, in composition:
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
The Hebrew word חוּל (chuwl) is built from a primitive root meaning to twist or whirl. It covers a range of meanings, including to dance, writhe in pain, bear children, and wait anxiously. The word can also imply strength or firmness, as noted in some entries. Various forms indicate different nuances, such as being made to writhe or suffering anguish.
חוּל [חִיל] vb. whirl, dance, writhe
Qal
dance
twist, writhe
whirl, whirl about
Po‛lel
dance
writhe in travail with, bear, bring forth (poet.)
wait anxiously
Po‛lal
be made to writhe
be brought forth
Hiph. cause to be in anguish
Hoph. be born
Hithpol.
whirling
writhing, suffering torture
wait longingly
Hithpalp. and she writhed in anxiety
base
[חול, חִיל] vb. be firm, strong
base
H2342a חוּל [חִיל] whirl, dance, writhe .. dance
. twist, writhe
. whirl, whirl about
.. dance
. writhe in travail with, bear, bring forth (poet.)
. wait anxiously
.. be made to writhe
. be brought forth
. cause to be in anguish
. be born
. . whirling
. writhing, suffering torture
. wait longingly
. and she writhed in anxiety
H2342b חול, חִיל br firm, strong
2342 chuwl khool
or chiyl {kheel}; a primitive root; properly, to twist or
whirl (in a circular or spiral manner), i.e. (specifically) to
dance, to writhe in pain (especially of parturition) or fear;
figuratively, to wait, to pervert:--bear, (make to) bring
forth, (make to) calve, dance, drive away, fall grievously
(with pain), fear, form, great, grieve, (be) grievous, hope,
look, make, be in pain, be much (sore) pained, rest, shake,
shapen, (be) sorrow(-ful), stay, tarry, travail (with pain),
tremble, trust, wait carefully (patiently), be wounded.
חוּל (chul) — to twist: tremble.
: tremble/fear
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
1c) (Pulal)
1c1) to be made to writhe, be made to bear
1c2) to be brought forth
1d) (Hophal) to be born
1e) (Hithpolel)
1e1) whirling (participle)
1e2) writhing, suffering torture (participle)
1e3) to wait longingly
1f) (Hithpalpel) to be distressed
חִיל (chil) — be firm.
to be firm, strong
חוּל (chul) — to twist: give birth.
: give_birth
1) to twist, whirl, dance, writhe, fear, tremble, travail, be in anguish, be pained
1a) (Qal)
1a1) to dance
1a2) to twist, writhe
1a3) to whirl, whirl about
1b) (Polel)
1b1) to dance
1b2) to writhe (in travail with), bear, bring forth
1b3) to wait anxiously
HVPp1cs — Verb · Pual · perfect first person common singularHVPp1cs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
חֵטְא (chet) refers to sin, encompassing the concepts of guilt associated with sin and the punishment that follows. It is derived from a root meaning 'to miss' or 'to err.' The term appears in various contexts in the Old Testament, highlighting both the act of sinning and its consequences.
חֵטְא n.m. sin
sin
guilt of sin
punishment for sin
base
H2399 חֵטְא sin . sin
. guilt of sin
. punishment for sin
2399 chet' khate
from 2398; a crime or its penalty:--fault, X grievously,
offence, (punishment of) sin.
see HEBREW for 02398
חֵטְא (chet) — sin.
1) sin
1a) sin
1b) guilt for sin
1c) punishment for sin
Aramaic equivalent: cha.ti (חֲטָי "sin" H2408)
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
יָחַם (yacham) is a Hebrew verb meaning to be hot or to conceive. It has a range of meanings including becoming hot, mating (especially in animals), and figuratively, it can refer to anger. The Piel form specifically denotes sexual conception or being in heat.
[יָחַם] vb. be hot, Pi. conceive
base
H3179 [יָחַם] be hot, Pi. conceive
3179 yacham yaw-kham'
a primitive root; probably to be hot; figuratively, to
conceive:--get heat, be hot, conceive, be warm.
יָחַם (ya.cham) — to conceive.
1) to be hot, conceive
1a) (Qal)
1a1) to be hot, become hot
1a2) to mate (of animals)
1a3) to be or become hot (fig. of anger)
1b) (Piel)
1b1) to conceive (sexually)
1b2) to be in heat (of animals)
HVpp3fs/Sp1bs — Verb piel perfect third person feminine singular · suffixHVpp3fs/Sp1bs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs